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<title>Blue Letter Bible: Text Commentaries</title>
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Title = 'The Book of Job';
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<p id="Chapter41" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 41
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<p id="Job41_1"><a onclick="return mV('Job',41,'1-34');">Job 41:1-34</a>.
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<p><b>1. leviathan</b>—literally, "the twisted animal," gathering itself in folds: a synonym to the Thannin (<a onclick="return mV('Job',3,8);">Job 3:8</a>, <i>Margin;</i> see <a onclick="return mV('Psa',74,14);">Psa 74:14</a>; type of the Egyptian tyrant <a onclick="return mV('Psa',104,26);">Psa 104:26</a>; <a onclick="return mV('Isa',27,1);">Isa 27:1</a>; the Babylon tyrant). A poetical generalization for all cetacean, serpentine, and saurian monsters (see on JFB for <a href="./Comm/jfb/Job/Job040.html#Job40_15">Job 40:15</a>, hence <i>all</i> the description applies to no <i>one</i> animal); especially the crocodile; which is naturally described after the <i>river horse,</i> as both are found in the Nile.
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<br><br><b>tongue...lettest down?</b>—The crocodile has no tongue, or a very small one cleaving to the lower jaw. But as in fishing the tongue of the fish draws the baited hook to it, God asks, Canst thou in like manner take leviathan?
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<p id="Job41_2"><b>2. hook</b>—rather, "a rope of rushes."
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<br><br><b>thorn</b>—rather, a "ring" or "hook." So wild beasts were led about when caught (<a onclick="return mV('Isa',37,29);">Isa 37:29</a>; <a onclick="return mV('Eze',29,4);">Eze 29:4</a>); fishes also were secured thus and thrown into the water to keep them alive.
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<p id="Job41_3"><b>3. soft words</b>—that thou mayest spare his life. No: he is untamable.
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<p id="Job41_4"><b>4.</b> Can he be tamed for domestic use (so <a onclick="return mV('Job',39,'10-12');">Job 39:10-12</a>)?
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<p id="Job41_5"><b>5. a bird?</b>—that is, tamed.
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<p id="Job41_6"><b>6.</b> Rather, "partners" (namely, in fishing).
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<br><br><b>make a banquet</b>—The parallelism rather supports UMBREIT, "Do partners (in trade) <i>desire to purchase</i> him?" So the <i>Hebrew</i> (<a onclick="return mV('Deu',2,6);">Deu 2:6</a>).
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<br><br><b>merchants</b>—literally, "Canaanites," who were great merchants (<a onclick="return mV('Hsa',12,7);">Hsa 12:7</a>, <i>Margin</i>).
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<p id="Job41_7"><b>7.</b> His hide is not penetrable, as that of fishes.
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<p id="Job41_8"><b>8.</b> If thou <i>lay</i>...thou wilt have reason ever to <i>remember</i>...and thou wilt never try it again.
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<p id="Job41_9"><b>9. the hope</b>—of taking <i>him.</i>
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<br><br><b>cast down</b>—with fear "at the (mere) sight of him."
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<p id="Job41_10"><b>10. fierce</b>—courageous. If a man <i>dare</i> attack one of My creatures (<a onclick="return mV('Gen',49,9);">Gen 49:9</a>; <a onclick="return mV('Num',24,9);">Num 24:9</a>), who will dare (as Job has wished) oppose himself (<a onclick="return mV('Psa',2,2);">Psa 2:2</a>) to Me, the Creator? This is the main drift of the description of leviathan.
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<p id="Job41_11"><b>11. prevented</b>—done Me a favor first: anticipated Me with service (<a onclick="return mV('Psa',21,3);">Psa 21:3</a>). None can call Me to account ("stand before Me," <a onclick="return mV('Job',41,10);">Job 41:10</a>) as unjust, because I have withdrawn favors from him (as in Job's case): for none has laid Me under a prior obligation by conferring on Me something which was not already My own. What can man give to Him who possesses all, including man himself? Man cannot constrain the creature to be his "servant" (<a onclick="return mV('Job',41,4);">Job 41:4</a>), much less the Creator.
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<p id="Job41_12"><b>12. I will not conceal</b>—a resumption of the description broken off by the digression, which formed an agreeable change.
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<br><br><b>his power</b>—literally, "the way," that is, true proportion or expression <i>of his strength</i> (so <i>Hebrew,</i> <a onclick="return mV('Deu',19,4);">Deu 19:4</a>).
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<br><br><b>comely proportion</b>—literally, "the comeliness of his structure" (his <i>apparatus:</i> so "suit of apparel" <a onclick="return mV('Jdg',17,10);">Jdg 17:10</a>) [MAURER]. UMBREIT translates, "his armor." But that follows after.
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<p id="Job41_13"><b>13. discover</b>—rather, "uncover the surface" of his garment (<i>skin,</i> <a onclick="return mV('Job',10,11);">Job 10:11</a>): strip off the hard <i>outer coat</i> with which the inner skin is covered.
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<br><br><b>with</b>—rather, "within his double jaws"; literally, "bridle"; hence that into which the bridle is put, the double row of teeth; but "bridle" is used to imply that none dare put his hand in to insert a bridle where in other animals it is placed (<a onclick="return mV('Job',41,4);">Job 41:4</a>; <a onclick="return mV('Job',39,10);">39:10</a>).
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<p id="Job41_14"><b>14. doors of...face</b>—his mouth. His teeth are sixty in number, larger in proportion than his body, some standing out, some serrated, fitting into each other like a comb [BOCHART].
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<p id="Job41_15"><b>15.</b> Rather, his "furrows of shields" (as "tubes," "<i>channels,</i>" see on JFB for <a href="./Comm/jfb/Job/Job040.html#Job40_18">Job 40:18</a>), are, etc., that is, the <i>rows of scales,</i> like <i>shields</i> covering him: he has seventeen such rows.
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<br><br><b>shut up</b>—firmly closed together. A musket ball cannot penetrate him, save in the eye, throat, and belly.
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<p id="Job41_18"><b>18.</b> Translate: "his sneezing, causeth a light to shine." Amphibious animals, emerging after having long held their breath under water, respire by violently expelling the breath like one sneezing: in the effort the <i>eyes</i> which are usually directed towards the sun, seem to flash fire; or it is the expelled <i>breath</i> that, in the sun, seems to emit light.
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<br><br><b>eyelids of morning</b>—The Egyptian hieroglyphics paint the <i>eyes of the crocodile</i> as the symbol for <i>morning,</i> because the eyes appear the first thing, before the whole body emerges from the deep [<i>Horae Hierogliphicae</i> 1.65. BOCHART].
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<p id="Job41_19"><b>19. burning lamps</b>—"torches"; namely, in respiring (<a onclick="return mV('Job',41,18);">Job 41:18</a>), <i>seem</i> to go out.
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<p id="Job41_20"><b>20. seething</b>—boiling: literally, "blown under," under which a fire is blown.
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<p id="Job41_21"><b>21. kindleth coals</b>—poetical imagery (<a onclick="return mV('Psa',18,8);">Psa 18:8</a>).
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<p id="Job41_22"><b>22. remaineth</b>—abideth permanently. His chief strength is in the neck.
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<br><br><b>sorrow</b>—anxiety or dismay personified.
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<br><br><b>is turned into joy</b>—rather, "danceth," "exulteth"; wherever he goes, he spreads terror "before him."
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<p id="Job41_23"><b>23. flakes</b>—rather, "dewlaps"; that which <i>falls</i> down (<i>Margin</i>). They are "joined" <i>fast and firm,</i> together, not <i>hanging loose,</i> as in the ox.
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<br><br><b>are firm</b>—UMBREIT and MAURER, "are spread."
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<br><br><b>in themselves</b>—rather, "upon him."
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<p id="Job41_24"><b>24. heart</b>—"In large beasts which are less acute in feeling, there is great firmness of the <i>heart,</i> and slower motion" [BOCHART]. The nether millstone, on which the upper turns, is especially hard.
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<p id="Job41_25"><b>25. he</b>—the crocodile; a type of the awe which the Creator inspires when He rises in wrath.
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<br><br><b>breakings</b>—namely, of the mind, that is, terror.
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<br><br><b>purify themselves</b>—rather, "they wander from the way," that is, flee away bewildered [MAURER and UMBREIT].
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<p id="Job41_26"><b>26. cannot hold</b>—on his hard skin.
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<br><br><b>habergeon</b>—coat of mail; <i>avail</i> must be taken by zeugma out of "hold," as the verb in the second clause: "hold" cannot apply to the "coat of mail."
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<p id="Job41_27"><b>27. iron...brass</b>—namely, weapons.
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<p id="Job41_28"><b>28. arrow</b>—literally, "son of the bow"; Oriental imagery (<a onclick="return mV('Lam',3,13);">Lam 3:13</a>; <i>Margin</i>).
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<br><br><b>stubble</b>—Arrows produce no more effect than it would to throw stubble at him.
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<p id="Job41_29"><b>29. Darts</b>—rather, "clubs"; darts have been already mentioned (<a onclick="return mV('Job',41,26);">Job 41:26</a>).
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<p id="Job41_30"><b>30. stones</b>—rather, "potsherds," that is, the sharp and pointed scales on the belly, like broken pieces of pottery.
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<br><br><b>sharp-pointed things</b>—rather, "a threshing instrument," but not on the <i>fruits</i> of the earth, but "on the <i>mire</i>"; irony. When he lies on the mire, he leaves the marks of his scales so imprinted on it, that one might fancy a threshing instrument with its sharp teeth had been drawn over it (<a onclick="return mV('Isa',28,27);">Isa 28:27</a>).
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<p id="Job41_31"><b>31.</b> Whenever he moves.
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<br><br><b>sea</b>—the Nile (<a onclick="return mV('Isa',19,5);">Isa 19:5</a>; <a onclick="return mV('Nah',3,8);">Nah 3:8</a>).
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<br><br><b>pot of ointment</b>—the vessel in which it is mixed. Appropriate to the crocodile, which emits a musky smell.
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<p id="Job41_32"><b>32. path</b>—the foam on his track.
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<br><br><b>hoary</b>—as hair of the aged.
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<p id="Job41_33"><b>33. who</b>—being one who, etc.
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<p id="Job41_34"><b>34. beholdeth</b>—as their superior.
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<br><br><b>children of pride</b>—the proud and fierce beasts. So <a onclick="return mV('Job',28,8);">Job 28:8</a>; <i>Hebrew,</i> "sons of pride." To humble the <i>pride</i> of man and to teach implicit submission, is the aim of Jehovah's speech and of the book; therefore with this as to leviathan, the type of God in His lordship over creation, He closes.
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